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R Eligious P Rinciples and L Egal Issues Peter Burns

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R Eligious P Rinciples and L Egal Issues Peter Burns T h e P ost P rio k T r ia l s : R el ig io u s P r in c ip l e s a n d L e g a l Issues Peter Burns* Introduction In January 1985 the government of the Republic of Indonesia initiated a series of prosecutions. Commonly identified as the subversion trials, these shared the following characteristics: the defendants were Muslims,1 the offenses with which the defendants were charged fall under the heading of political crimes,2 the cases were linked with what happened in Tanjung Priok in the first half of September 1984. The second part of this article will offer analyses and interpretations of the various beliefs and motives of the men who clashed physically, at Tanjung Priok, or ideo­ logically, in the subsequent legal battles. That speculative exercise will require, however, an initial statement about what happened. *In preparing this article, I received information and assistance from legal aid lawyers from various parts of Indonesia. For their protection I shall not thank them here by name. I am also grateful to officers of the Amnesty International Secretariat in London for access to a collection of documents relating to the Tanjung Priok cases. I am particularly indebted to Ms. Carmel Budiardjo, of the Tapol organization in London, for allowing me free use of the extensive file of press reports held in the Tapol office. These enabled me to resolve many factual questions concerning the subversion trials. Dr. John MacDougall, of Indonesia Publications, Maryland, provided material on the events at Tanjung Priok. He read a draft of this article. I am most grateful for his comments and advice. ^The exception is Ferdinand Silahi, and he chose to become a Muslim in jail. Tapol, Indonesia: Muslims on Trial (London: The Indonesian Human Rights Campaign, 1987), p. 30. ^Note that General Ali Said, then chairman of the Indonesian Supreme Court, denied that the system of justice in Indonesia takes cognizance of such a category. See the Jakarta Post, July 25, 1985, p. 3. 62 Peter Burns Preliminary Information I. The Events at Tanjung Priok On Friday September 7, 1984,3 Staff-Sergeant Hermanu, a neighborhood security offi­ cer (Babinsa) of the subdistrict military command (Koramil), visited the Assacadah prayer-house (mushollah) at Gang (Alley) 4, Koja Selatan, an area in Tanjung Priok, the dockland suburb on the north side of Jakarta. He was accompanied by a fellow security officer (Wanra Koramil) named Sukram. Hermanu directed that certain posters be re­ moved. One of the eight young men in the prayer-house obeyed this instruction. When Hermanu" returned the next day, accompanied by another security officer named Samin, he again discovered notices fixed to the wall of the prayer-house. One of the officers reportedly entered the building without removing his footwear, and one used drain water in an attempt to make the wall-posters illegible. Local Muslims felt that their place of worship had been wantonly desecrated. Having heard about this trouble, Achmad Sahi, the chairman of the mushollah, complained to the head of the neighborhood citi­ zens' association, who asked him to verify his information and told him to write a report.4 On Monday September 10, a part-time voluntary community worker, Syarifuddin Rambe, and his associate, Sofwan Sulaeman, both from the administration of the Baitul Makmur mosque in Koja, encountered Hermanu while he was on duty with another security officer, Sergeant-Major Edy Surachmat. As an initiative towards the reduction of community tension, they invited Hermanu to the office of the neighborhood citizens' association (pos Rw. 05 gang V). They proposed that Hermanu should apologize for what had happened on September 8. Hermanu went along with the first request but proved quite unwilling to concede any fault in his behavior. A crowd gathered outside the office. Surachmat, who was waiting for Hermanu, was struck, and took refuge in the office. Sofwan Sulaeman helped Surachmat to stop the attackers from breaking in. Hermanu's motor-cycle was set on fire. Reinforcements from the subdistrict command brought this confrontation to an end. Muhammad Noor, an unemployed youth, was detained and charged for, inter alia, his part in the destruction of the motor cycle. Then Syarifuddin 3The "White Paper on the September 1984 Incident in Tanjung Priok" (reproduced in English translation in Tapol, Muslims on Trial, pp. 107—11 as Appendix IV, from the original document, Lerhbaran Putih (twenty-two signatories, Jakarta, September 17, 1984) does not mention September 7. Nor does Amnesty International, Indonesia: Muslim Prisoners of Conscience (London: Amnesty International Publications, 1986). Muslims on Trial, p. 19, indicates, however, that Hermanu did visit the prayer-house on that date. This is confirmed by the first three of the following sources: Jakarta Post (January 14,1985), Sinar Harapan (January 11,1985) and Team Pembela Kasus Mubaligh/Pidana Politik, Pembelaan Kasus Priok (Jakarta: Lembaga Bantuan Hukum, 1985?) pp. 11, 55, 57. "Rabu Malam Berdarah di Tanjung Priok" (a pamphlet apparently originating from al- Araf Mosque in Tanjung Priok, translated in Indonesia Reports [College Park, Md.J Politics Supplement, January 15, 1985, p. 1, says there were three officers. There is no suggestion that the security officers failed to remove their footwear before entering the prayer-house on September 7. 4Panji Masyarakat, no. 444, September 21,1984 carried a report of the official government statement issued by General Benny Murdani, which claimed (p. 47) that pamphlets and posters displayed around the Rawa Bada mosque had been blacked out by a security official on September 7. It claimed that repeated warnings had been ignored. The content of the posters was inflammatory—SARA—it claimed. (SARA is an acronym touching on suku [tribal], agama [religious], ras [racial], and antar-golongan [inter-communal] issues). For differing versions of the content of the posters and the method of their removal, see Jakarta Post, January 4, 9, I I , 14,18, and 21, 1985; Tempo, January 19, 1985; Sinar Harapan, December 22, 1984, January 11, 1985; Tapol, Muslims on Trial, pp. 19, 23, 107; Panji Masyarakat, September 21, 1984, p. 46; and Team Pembela, Pembelaan Kasus Priok, pp. 12,47,55,57,58. Post-Priok Trials 63 Rambe and Sofwan Sulaeman were arrested. Learning of this new disturbance, Achmad Sahi came to the office, and was taken into custody on his arrival.5 The following day, Tuesday September 11, Amir Biki, a businessman, tried to nego­ tiate with the authorities. He had a good relationship with a high-ranking military offi­ cer—a deputy governor in the Jakarta municipal administration—and had previously had some success in resolving conflicts.6 On this occasion, however, his endeavor was in vain. On the morning of September 12, a regular preacher (mubalig), Abdul Qadir Djaelani, drafted a petition, entitled Ikrar Umat Islam Jakarta.7 (cited hereafter as the Jakarta Con­ fession), which asked the government to abandon legislative plans to oblige every for­ mal association in Indonesia—including the religious organizations—to adopt a uniform ideology. The petition had been drawn up in Tanjung Priok and was endorsed by other preachers, some of whom were to speak at the religious meeting scheduled for that evening. One of the signatories, Ratono, went round Tanjung Priok canvassing support for the rally.8 During the evening, while the mubalig were speaking, Amir Biki tried again to secure the freedom of the detainees.9 Eventually, he issued an ultimatum, setting eleven o'clock that night as the deadline for the release of the four men. There are conflicting reports as to whether Amir Biki threatened the authorities with violence, or counselled the demonstrators to act with self-restraint in their protest.10 When the time he had set expired, the mass meeting became a mass march. According to "Rabu Malam Berdarah," three columns formed, each with a different destination. This may have reflected uncer­ tainty among the protesters about where the prisoners had been taken. The marchers moved onto the Jakarta By-Pass Road and one column had almost reached its goal—the police station—when they were faced with government troops. The troops shot at them. Amir Biki was killed. According to the government account, no more than eight others died: a threatening crowd, "many members of which were armed with homemade 5For varying accounts of these incidents, see Sinar Harapan, January 11, 1985; Jakarta Post, January 4, 8,11,14, 15, 1985; Tapol, Muslims on Trial, pp. 19, 23 et passim; Amnesty, Prisoners of Conscience, pp. 2, 8, 21, 22; Team Pembela, Pembelaan Kasus Priok, p. 56ff., 62, 64. 6On Amir Biki's role, see Amnesty, Prisoners of Conscience, p. 8, 31; Tapol, Muslims on Trial, p. 108; Indonesia Reports, January 15, 1985, p. 5; Panji Masyarakat, September 21, 1984, p. 48; Jawa Pos, September 14, 1984; Tempo, January 19,1985, p. 13. ^Literally: Confession of Faith by the Islamic Community of Jakarta. ®Tapol, Muslims on Trial, p. 56ff., discusses the petition and gives the names of thirteen signatories: among those who took part in the meeting were Amir Biki, Ratona, Salim Qadir, Yayan Hendrayana, Syarifin Maloko, and Mohamad Nasir. Nasir, a particularly provocative speaker, has not been seen since that night. 9He made several phone calls (John MacDougall, p.c.) to the Kodim (Military District Commands) of North Jakarta. "Rabu Malam Berdarah" (in Indonesia Reports—Politics Supplement, January 15, 1985, p. 5) cites an eye witness report that he communicated with Kodim by letter. l^He threatened slaughter (pembunuhan), according to Panji Masyarakat, September 21, 1984, p. 47; a bloodbath (banjir darah), Tempo, January 19, 1985, p. 16, quoting Tempo, September 22, 1984.
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